likewise, it was also narrated by Aḥmad (5/7) and Muslim (6/172) through other chains from Shuʿbah with it. Zuhayr followed him from Manṣūr with it, more complete than the first narration of Shuʿbah from Ibn Kuhayl, except that he placed the first part at the end of the ḥadīth, and it includes the addition that is between the parentheses. It was narrated by Aḥmad (5/10) and Muslim. It becomes clear from the above that Hilāl ibn Yasāf sometimes narrated it directly from Samurah, and sometimes from al-Rabīʿ ibn ʿAmīlah from him. Perhaps he first heard it in this manner, then met Samurah and heard it directly from him, so he narrated it sometimes in this way and sometimes in that way. He is trustworthy and not known for tadlīs, so this is acceptable from him. He was followed by al-Rukayn ibn al-Rabīʿ ibn ʿAmīlah from his father from Samurah regarding the naming issue only, except that he mentioned "Nāfiʿ" instead of "Najīḥ." It was narrated by Muslim and Aḥmad (5/12). In the ḥadīth, there are evident etiquettes and remarkable benefits, the most important of which is the prohibition of adding to his (ṣallá Allāhu ʿalayhi wa-sallam) ḥadīth. Although its meaning is in narrating and transmitting his ḥadīth, it indicates the prohibition of adding to it in worship, intending to increase reward, even more so. The most prominent example of this is adding to the established adhkār and awrād from him (ṣallá Allāhu ʿalayhi wa-sallam), like adding "al-Raḥmān al-Raḥīm" to the basmalah over food. Just as it is not permissible for a Muslim to narrate his (ṣallá Allāhu ʿalayhi wa-sallam) previous statement (344): "Say: Bismillāh" with the addition of "al-Raḥmān al-Raḥīm," likewise, it is not permissible for him to say this addition over his food, because it is an addition to the text in action, thus it is more deserving of prohibition. Because his (ṣallá Allāhu ʿalayhi wa-sallam) statement: "Say Bismillāh" is an instruction for action, so if it is not permissible to add in the instruction, which is a means to the action, then it is even more so not permissible to add in the action, which is the ultimate goal. Do you not see that Ibn ʿUmar (raḍiya Allāhu ʿanhu) objected to someone who added prayer upon the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) after praise following a sneeze, arguing that it contradicts his (ṣallá Allāhu ʿalayhi wa-sallam) teaching, and he said to him: "And I say: All praise is due to Allāh, and peace upon the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), but it is not..